120 (約13章) THE SOVEREIGN SERVANT 至高無上的僕人 25/07/2025
CHAPTER THIRTEEN 第十三課 John 13:1–35 約翰福音13章 THE SOVEREIGN SERVANT 至高無上的僕人
Three times in my ministry I have had to deliver “farewell messages” to congregations I had served, and it is not an easy thing to do. I may not have succeeded, but my purpose was always to prepare them for the future. This included warning as well as instruction. They would call a new pastor and enter into a new phase of ministry, and I wanted them to be at their best. 在我的事工中，曾三次向我曾經服侍過的會眾發表“告別信息”，這並非易事。我或許沒有成功，但我的目的始終是幫助他們為未來做好準備。這既包括警告，也包括指導。他們會聘請一位新的牧師，進入新的事工階段，我希望他們能發揮最佳水準。
John 13—17 is our Lord’s “farewell message” to His beloved disciples, climaxing with His intercessory prayer for them and for us. Other farewell addresses in Scripture were delivered by Moses (Deut. 31—33), Joshua (Josh. 23—24), and Paul (Acts 20). However, Jesus added a significant “action section” to His message when He washed His disciples’ feet. It was an object lesson they would never forget. 約翰福音13-17章是主向他所愛的門徒發表的“告別信息”，高潮是他為他們和我們代禱。聖經中其他的告別信息由摩西（申命記 31-33章）、約書亞（約書亞記 23-24章）和保羅（使徒行傳 20章）發表。然而，耶穌在為門徒洗腳時，為祂的信息增加了重要的「行動部分」。這是一個他們永生難忘的實例。
In this passage, we see our Lord in a fourfold relationship: to His heavenly Father (John 13:1–5), to Simon Peter (John 13:6–11), to all of the disciples (John 13:12–17), and to Judas (John 13:18–35). In each of these sections of John’s gospel, you will discover a special message, a spiritual truth to help you in your own Christian life. 在這段經文中，在這裡我們看到主四重關係：祂與天父（約翰福音13:1-5）、與西門彼得（約翰福音13:6-11）、與所有門徒（約翰福音13:12-17）以及與猶大（約翰福音13:18-35）。在約翰福音的每一部分，你會發現特殊的信息，即屬靈的真理，幫助你過基督徒的生活。
Humility: Jesus and the Father (13:1–5) Jesus had entered Jerusalem on Sunday, and on Monday had cleansed the temple. Tuesday was a day of conflict as the religious leaders sought to trip Him up and get evidence to arrest Him. These events are recorded in Matthew 21—25. Wednesday was probably a day of rest, but on Thursday He met in the Upper Room with His disciples in order to observe Passover. 謙卑：耶穌與天父（13:1-5） 耶穌在主日進入耶路撒冷，星期一潔淨了聖殿。星期二是衝突的一天，因為宗教領袖試圖陷害主耶穌，並取得證據逮捕祂。這些事件記錄在馬太福音21-25章。星期三可能是休息日，但星期四祂在樓上與門徒聚會，慶祝逾越節。
The emphasis in John 13:1–3 is on what our Lord knew, and in John 13:4–5 on what our Lord did. 約翰福音13:1-3強調主所知道的事，而約翰福音13:4-5則強調祂所做的事。
Jesus knew that “his hour was come.” More than any of the gospel writers, John emphasized the fact that Jesus lived on a “heavenly timetable” as He did the Father’s will. Note the development of this theme: 耶穌知道「祂的時候到了」。約翰比任何一位福音書作者都更強調耶穌按照「天上的時間表」生活，遵行父的旨意。請注意這個主題的發展：
2:4 — “Mine hour is not yet come.” 2:4——「我的時候還沒有到。」 7:30 — “His hour was not yet come.” 7:30——祂的時候還沒有到。」 8:20——“His hour was not yet come.” 8:20——「祂的時候還沒有到。」 12:23— " The hour is come that the Son of man should be glorified." 12:23——「人子得榮耀的時候到了。」 13:1— “Jesus knew that his hour was come.” 13:1——「耶穌知道自己的時候到了。」 17:1— “Father, the hour is come.” 17:1——「父親, 時候到了」。 What was this divinely appointed “hour”? It was the time when He would be glorified through His death, resurrection, and ascension. From the human point of view, it meant suffering, but from the divine point of view, it meant glory. He would soon leave this world and return to the Father who sent Him, Jesus having finished His work on earth (John 17:4). When the servant of God is in the will of God, he is immortal until his work is done. They could not even arrest Jesus, let alone kill Him, until the right hour had arrived. 這天上的「時間表」說的是有關什麼？是祂藉著死亡、復活和升天而得榮耀的時間表。從人的角度來看，這意味著苦難，但從上帝的觀點來看，這意味著主獲得榮耀的時候。祂很快就會離開這個世界，回到差祂來的父那裡，因為耶穌已經完成了祂在地上的工作（約翰福音17:4）。當上帝的僕人遵行祂的旨意時，祂就得了永生，直到祂的工作完成。在合適的時刻到來之前，他們甚至不能逮捕耶穌，更不用說殺死祂。
Jesus also knew that Judas would betray Him. Judas is mentioned eight times in John’s gospel, more than in any of the other Gospels. Satan had entered into Judas (Luke 22:3), and now he would give him the necessary thought to bring about the arrest and crucifixion of the Son of God. The word translated “put” in John 13:2 literally means “to throw.” It reminds us of the fiery darts of the wicked one (Eph. 6:16). Judas was an unbeliever (John 6:64–71), so he did not have a “shield of faith” to use to ward off Satan’s attacks. 耶穌也知道猶大會背叛祂。猶大在約翰福音中被提到了八次，比其他任何福音書都多。撒但已經進入了猶大的心（路加福音 22:3），現在祂要使猶大有必要的意念，使神的兒子被逮捕並釘死在十字架上。約翰福音13:2翻譯為「放」的詞，字面意思是「扔」。它使我們想起那惡者所帶的火箭（以弗所書 6:16）。猶大是個不信的人（約翰福音 6:64-71），所以他沒有「信德的盾牌」來抵擋撒旦的攻擊。
Finally, Jesus knew that the Father had given Him all things (John 13:3). This statement parallels John 3:35, and it also reminds us of Matthew 11:27. Even in His humiliation, our Lord had all things through His Father. He was poor and yet He was rich. Because Jesus knew who He was, where He came from, what He had, and where He was going, He was complete master of the situation. You and I as believers know that we have been born of God, that we are one day going to God, and that in Christ we have all things; therefore, we ought to be able to follow our Lord’s example and serve others. 最後，耶穌知道天父已經把一切都賜給祂了（約翰福音13:3）。這句話與約翰福音3:35相呼應，也使我們想起馬太福音11:27。即使在屈辱中，我們的主也因著祂的父擁有了一切。他貧窮卻又富足。因為耶穌知道祂自己是誰，從哪裡來，擁有什麼，以及要去哪裡，所以祂完全掌控了局面。身為信徒，你我都知道我們已經由信上帝而重生，有一天我們會去到祂那裡，並且在基督裡我們擁有一切；因此，我們應該能夠效法我們的主的榜樣，去服侍他人。
What Jesus knew helped determine what Jesus did (John 13:4–5). The disciples must have been shocked when they saw their Master rise from supper, lay aside His outer garments, wrap a towel around His waist, take a basin of water, and wash their feet. Jewish servants did not wash their masters’ feet, though Gentile slaves might do it. It was a menial task, and yet Jesus did it! As a special mark of affection, a host or hostess might wash a guest’s feet, but it was not standard operating procedure in most homes. 耶穌所知道的幫助決定了耶穌所做的事（約翰福音13:4-5）。當門徒們看到他們的主從晚餐後站起來，脫下外衣，用毛巾圍在腰間，拿了一盆水，為他們洗腳時，他們一定非常震驚。猶太僕人不會為主人洗腳，但外邦奴隸可能會這樣做。這是一項卑微的任務，然而耶穌卻做了！主人可能會為客人洗腳，以表達特殊的愛意，但這在大多數家庭中並非標準做法。
Jesus knew that there was a competitive spirit in the hearts of His disciples. In fact, within a few minutes, the men were disputing over which of them was the greatest (Luke 22:24–30). He gave them an unforget table lesson in humility, and by His actions rebuked their selfishness and pride. The more you think about this scene, the more profound it becomes. It is certainly an illustration of what Paul wrote years later in Philippians 2:1–16. Peter must have recalled the event when he wrote his first epistle and urged his readers to “be clothed with humility” (1 Peter 5:5). 耶穌知道門徒心中有競爭的惡習。事實上，幾分鐘之內，他們就開始爭論誰為大（路加福音 22:24-30）。祂在餐桌上給他們上了令人難忘的謙卑的一課，並用祂自己的謙卑行為, 斥責了他們的自私和驕傲。你越思考這一幕，就越覺得它意義深遠。這無疑地印證了保羅多年後在腓立比書2:1-16所寫的內容。彼得在寫第一本書信時一定想起了這件事，並勸勉讀者「要以謙卑束腰」（彼得前書 5:5）。
Too often we confuse “the poor in spirit” (Matt. 5:3) with the “poor-spirited,” and true humility with timidity and inferiority. The British literary giant Samuel Johnson was once asked to prepare a funeral sermon for a girl who had died, and he asked what her special virtues were. He was told that she was kind to her inferiors. Johnson replied that this was commend able, but that it would be difficult to determine who her inferiors were! 我們常常混淆“虛心的人”（馬太福音5:3）和“缺乏靈命的人”，也混淆了真正的謙卑與膽怯和自卑。英國文學巨匠撒母耳·約翰遜曾被要求為一位已故的女孩準備葬禮佈道，他問她有哪些特別的美德。他們告訢他，她對地位比她低的人很友善。約翰遜回答說，這值得稱讚，但要確定誰比她低就難了！
The Father had put all things into the Son’s hands, yet Jesus picked up a towel and a basin! His humility was not born of poverty, but of riches. He was rich, yet He became poor (2 Cor. 8:9). A Malay proverb says, “The fuller the ear is of rice-grain, the lower it bends.” 天父已將萬有交在祂兒子的手裡，耶穌卻拿起毛巾和水盆！祂的謙卑並非源自於貧窮，而是源自於財富。祂曾經富有，卻又變得貧窮（哥林多後書 8:9）。馬來諺語說：「米的稻穗越飽滿，越低垂。」
It is remarkable how the gospel of John reveals the humility of our Lord even while magnifying His deity: “The Son can do nothing of himself” (John 5:19, 30). “For I came down from heaven, not to do mine own will” (John 6:38). “My doctrine is not mine” (John 7:16). “And I seek not mine own glory” (John 8:50). “The word which ye hear is not mine” (John 14:24). His ultimate expression of humility was His death on the cross. 約翰福音在頌揚主的神性的同時, 也彰顯了祂的謙卑，這真是令人驚嘆：「子憑著自己不能做什麼」（約翰福音 5:19, 30）。 「因為我從天上降下來，不是要照自己的意思行」（約翰福音6:38）。 「我的教訓不是我自己的」（約翰福音 7:16）。 「我不求自己的榮耀」（約翰福音 8:50）。 「你們所聽見的道不是我的」（約翰福音 14:24）。祂謙卑的終極體現就是祂在十字架上的死。
Jesus was the Sovereign, yet He took the place of a servant. He had all things in His hands, yet He picked up a towel. He was Lord and Master, yet He served His followers. It has well been said that humility is not thinking meanly of yourself; it is simply not thinking of yourself at all. True humility grows out of our relationship with the Father. If our desire is to know and do the Father’s will so that we might glorify His name, then we will experience the joy of following Christ’s example and serving others. 耶穌是至高的上帝，卻選擇了僕人的身分。祂擁有萬物，卻拿起毛巾。祂是主，卻服侍祂的門徒。有人說得好，謙卑不是輕視自己；而是根本不為自己著想。真正的謙卑源自於我們與天父的關係。如果我們渴望了解並遵行天父的旨意，以榮耀祂的名，那麼我們就能體驗到效法基督的榜樣、享受服事他人的喜樂。
We today, just like the disciples that night, desperately need this lesson on humility. The church is filled with a worldly spirit of competition and criticism as believers vie with one another to see who is the greatest. We are growing in knowledge, but not in grace (see 2 Peter 3:18). “Humility is the only soil in which the graces root,” wrote Andrew Murray. “The lack of humility is the sufficient explanation of every defect and failure.” 今天的我們信徒，就像那晚的門徒一樣，迫切需要這關於謙卑的教訓。教會裡充滿了世俗的好勝和批判精神，信徒們互相攀比，看誰為大。我們的知識在增長，恩典卻沒有增長（參考彼得後書3:18）。 「謙卑是恩典生根的唯一土壤，」安德魯·穆雷寫道。 「缺乏謙卑，足以解釋一切缺點和失敗。」
Jesus served His disciples because of His humility and because of His love. Contrast John 13:1 with 1:11 and 3:16: Jesus came “unto his own [world], and his own [people] received him not.” “For God so loved the world.” In the Upper Room, Jesus ministered in love to His own disciples, and they received Him and what He had to say. The Greek text says, “He loved them to the uttermost.” 耶穌服事祂的門徒，是因為祂謙卑，也因為祂的愛。將約翰福音13:1與1:11和3:16進行比照研讀：耶穌「到自己的地方，自己的人倒不接待祂」。 「上帝愛世人。」在樓上，耶穌以愛服事祂的門徒，他們也接待了祂和祂的教導。希臘原文說：“祂愛他們到底。”
Holiness: Jesus and Peter (13:6–11) As Peter watched the Lord wash his friends’ feet, he became more and more disturbed and could not understand what He was doing. As you read the life of Christ in the Gospels, you cannot help but notice how Peter often spoke impulsively out of his ignorance and had to be corrected by Jesus. Peter opposed Jesus going to the cross (Matt. 16:21–23), and he tried to manage our Lord’s affairs at the Transfiguration (Matt. 17:1–8). He expressed the faith of the disciples (John 6:66–71) without realizing that one of the number was a traitor. 聖潔：耶穌和彼得（13:6-11） 彼得看著主洗朋友的腳，越來越不安，無法理解祂在做什麼。當你閱讀福音書中基督的生平時，你不禁會注意到彼得常常因無知而衝動地說話，不得不被耶穌糾正。彼得反對耶穌上十字架（馬太福音 16:21-23），並試圖在黑門山主顯聖容時, 無知的介入祂的事務（馬太福音 17:1-8）。他表達了門徒的信仰（約翰福音 6：66-71），卻沒有意識到其中有一個門徒是叛徒。
The word translated “wash” in John 13:5–6, 8, 12, and 14 is niptø and means “to wash a part of the body.” But the word translated “washed” in John 13:10 is louø and means “to bathe all over.” The distinction is important, for Jesus was trying to teach His disciples the importance of a holy walk. 約翰福音13:5-6、8、12和14翻譯為「洗」的字是希臘字niptø，意思是「洗身體的一部分」。但在約翰福音13:10翻譯為「洗淨」的希臘字是louø，意思是「全身沐浴」。這個區別很重要，因為耶穌試圖教導祂的門徒聖潔生活的重要性。
When the sinner trusts the Savior, he is “bathed all over” and his sins are washed away and forgiven (see 1 Cor. 6:9–11; Titus 3:3–7; and Rev. 1:5). “And their sins and iniquities will I remember no more” (Heb. 10:17). However, as the believer walks in this world, it is easy to become defiled. He does not need to be bathed all over again; he simply needs to have that defilement cleansed away. God promises to cleanse us when we confess our sins to Him (1 John 1:9). 當罪人信靠救主時，他就 “全身沐浴”，他的罪孽被洗去，得到赦免（參考 哥林多前書 6:9-11；提多書 3:3-7；以及啟示錄 1:5）。 「我不再記念他們的罪愆和他們的過犯」（希伯來書 10:17）。然而，信徒在世上行事為人很容易被玷污。但他不需要再全身沐浴；他只需要把污穢洗淨。上帝應許當我們向祂認罪時，祂必潔淨我們（約翰一書1:9）。
But why is it so important that we “keep our feet clean”? Because if we are defiled, we cannot have com munion with our Lord. “If I wash thee not, thou hast no part with me” (John 13:8). The word translated “part” is meros, and it carries the meaning here of “par ticipation, having a share in someone or something.” When God “bathes us all over” in salvation, He brings about our union with Christ, and that is a settled rela tionship that cannot change. (The verb wash in John 13:10 is in the perfect tense. It is settled once and for all.) However, our communion with Christ depends on our keeping ourselves “unspotted from the world” (James 1:27). If we permit unconfessed sin in our lives, we hinder our walk with the Lord, and that is when we need to have our feet washed. 但為什麼「保持腳潔淨」如此重要？因為如果我們被玷污，就無法與主交通。 「我若不洗你，你就與我無份了」（約翰福音13:8）。翻譯為「有份」的字是meros，在這裡意為「參與，在某人或某事上有份」。當神以救恩「洗淨我們全身」時，祂就使我們與基督聯合，這是一種穩固的關係，永不改變。 （約翰福音13:10中的動詞「洗」是完成時態。它是一勞永逸地確定下來的。）然而，我們與基督的交通取決於我們保守自己「不沾染世俗」（雅各書1:27）。如果我們允許未認罪的罪進入我們的生命，就會阻礙我們與主同行，那時我們就需要洗淨我們的腳。
This basic truth of Christian living is beautifully illustrated in the Old Testament priesthood. When the priest was consecrated, he was bathed all over (Ex. 29:4), and that experience was never repeated. However, during his daily ministry, he became defiled, so it was necessary that he wash his hands and feet at the brass laver in the courtyard (Ex. 30:18–21). Only then could he enter the holy place and trim the lamps, eat the holy bread, or burn the incense. 基督徒生活的這基本真理在舊約的祭司職任中得到了完美的詮釋。祭司受祝聖時，要全身沐浴（出 29:4），此後再無此例。然而，在日常侍奉中，他被玷污了，所以必須在院子裡的銅洗濯盆裡洗手洗腳（出埃及記 30:18-21）。這樣，他才能進入聖所，修剪燈盞，吃聖餅，或焚香。
The Lord cleanses us through the blood of Christ, that is, His work on the cross (1 John 1:5–10), and through the application of His Word to our lives (Ps. 119:9; John 15:3; Eph. 5:25–26). The “water of the Word” can keep our hearts and minds clean so that we will avoid the pollutions of this world. But if we do sin, we have a loving Advocate in glory who will hear our prayers of confession and forgive us (1 John 2:1–2). 主藉著基督的寶血，也就是祂在十字架上所成就的工（約翰一書 1:5-10），以及將祂的話語應用在我們生活中（詩篇 119:9；約翰福音 15:3；以弗所書 5:25-26）來潔淨我們。 「聖言之水」能使我們的心靈潔淨，使我們免於世俗的污染。但如果我們真的犯了罪，我們有一位在榮耀裡慈愛的辯護者，他會垂聽我們認罪的禱告，並赦免我們（約翰一書2:1-2）。
Peter did not understand what his Lord was doing, but instead of waiting for an explanation, he impul sively tried to tell the Lord what to do. There is a strong double negative in John 13:8. The Greek scholar Kenneth Wuest translated Peter’s statement, “You shall by no means wash my feet, no, never” (wuest). Peter really meant it! Then when he discovered that to refuse the Lord would mean to lose the Lord’s fellowship, he went in the opposite direction and asked for a complete bath! 彼得不明白他的主在做什麼，但他沒有等待主的解釋，反而衝動地試圖告訴主該怎麼做。約翰福音13:8有一個強烈的雙重否定。希臘學者肯尼斯·韋斯特（Kenneth Wuest）將彼得的話翻譯為「你絕不可洗我的腳，絕不可」（wuest）。彼得是認真的！後來，當他發現拒絕主就意味著失去與主的團契時，他反其道而行之，要求徹底洗淨！
We can learn an important lesson from Peter: don’t question the Lord’s will or work, and don’t try to change it. He knows what He is doing. Peter had a dif ficult time accepting Christ’s ministry to him because Peter was not yet ready to minister to the other disciples. It takes humility and grace to serve others, but it also takes humility and grace to allow others to serve us. The beautiful thing about a submissive spirit is that it can both give and receive to the glory of God. 我們可以從彼得身上學到一個重要的教訓：不要質疑主的旨意或工作，也不要試圖改變它。他知道自己在做什麼。彼得很難接受基督對他的服事，因為彼得還沒有準備好服事其他門徒。服事他人需要謙卑和恩典，但允許他人服事我們也需要謙卑和恩典。順從精神的美妙之處在於它既可以給予，也可以接受，以榮耀上帝。
John was careful to point out that Peter and Judas were in a different relationship with Jesus. Yes, Jesus washed Judas’s feet! But it did Judas no good because he had not been bathed all over. Some people teach that Judas was a saved man who sinned away his salva tion, but that is not what Jesus said. Our Lord made it very clear that Judas had never been cleansed from his sins and was an unbeliever (John 6:64–71). 約翰謹慎地指出，彼得和猶大與耶穌的關係不同。是的，耶穌洗了猶大的腳！但這對猶大沒有好處，因為他沒有全身洗淨。有些人教導猶大是一個得救的人，他因犯罪而失去了救贖，但耶穌不是這麼說的。我們的主非常清楚地表明，猶大從未從罪中得到潔淨，是一個不信者（約翰福音6：64-71）。
It is a wonderful thing to deepen your fellowship with the Lord. The important thing is to be honest with Him and with ourselves and keep our feet clean. 加深與主的相交是一件美好的事。重要的是要對他和對自己誠實，保持我們的腳清潔。
Happiness: Jesus and the Disciples (13:12–17) 幸福：耶穌和門徒（13：12-17） John 13:17 is the key—“If ye know these things, happy are ye if ye do them.” The sequence is important: hum bleness, holiness, then happiness. Aristotle defined happiness as “good fortune joined to virtue … a life that is both agreeable and secure.” That might do for a philosopher, but it will never do for a Christian believer! Happiness is the byproduct of a life that is lived in the will of God. When we humbly serve oth ers, walk in God’s paths of holiness, and do what He tells us, then we will enjoy happiness. 約翰福音13：17是關鍵－「你們若知道這事，若去行就有福了。」順序很重要：謙卑，聖潔，然後是幸福。亞里斯多德將幸福定義為「好運與美德結合……一種既愉快又安全的生活。」這對哲學家來說或許可以，但對基督徒來說絕對不行！幸福是遵行神旨意而活的生命的副產品。當我們謙卑地服事他人，行走在神聖潔的道路上，並遵行祂的吩咐時，我們就會享受幸福
Jesus asked the disciples if they understood what He had done, and it is not likely that they did. So, He explained it: He had given them a lesson in humble service, an example for them to follow. The world thinks that happiness is the result of others serving us, but real joy comes when we serve others in the name of Christ. The world is constantly pursuing happiness, but that is like chasing a shadow: it is always just beyond your reach. 耶穌問門徒是否明白祂所做的，他們很可能不明白。於是祂解釋說：祂給他們上了謙卑服事的課，為他們樹立了榜樣。世人以為幸福是別人服事的結果，但真正的喜樂來自於我們奉基督的名服事他人。世人不斷地追求幸福，但這就像追逐影子：它總是遙不可及。
Jesus was their Master, so He had every right to command their service. Instead, He served them! He gave them an example of true Christian ministry. On more than one occasion during the previous three years, He had taught them lessons about humility and service, but now He had demonstrated the lesson to them. Perhaps the disciples remembered His lesson about the child (Matt. 18:1–6) or the rebuke He gave James and John when they asked for thrones (Matt. 20:20–28). Now it was all starting to fall into place. 耶穌是他們的主，所以祂完全有權利命令他們服事。然而，祂卻服事了他們！祂為他們樹立了真正的基督徒服事的榜樣。在過去的三年裡，祂不只一次教導他們謙卑和服務的功課，但現在祂已經將這功課展現給他們了。也許門徒們想起了祂對孩子的教訓（太18:1-6），或是祂在雅各和約翰要求寶座時對他們的斥責（馬太福音20:20-28）。
The servant (slave) is not greater than his master; so, if the master becomes a slave, where does that put the slave? On the same level as the master! By becoming a servant, our Lord did not push us down: He lifted us up! He dignified sacrifice and service. You must keep in mind that the Romans had no use for humility, and the Greeks despised manual labor. Jesus combined these two when He washed the disciples’ feet. 現在，一切都開始明了。僕人（奴隸）不能大於主人；所以，如果主人成了奴隸，奴隸的地位又該如何呢？要和主人平起平坐！我們的主成為僕人，並沒有貶低我們，反而提升了我們！祂使犧牲和服事顯得有尊嚴。你必須記住，羅馬人不需要謙卑，希臘人鄙視體力勞動。耶穌在為門徒洗腳時，將這兩者結合在一起。
The world asks, “How many people work for you?” but the Lord asks, “For how many people do you work?” When I was ministering at a conference in Kenya, an African believer shared one of their proverbs with me: “The chief is servant of all.” How true it is that we need leaders who will serve and servants who will lead. G. K. Chesterton said that a really great man is one who makes others feel great, and Jesus did this with His disciples by teaching them to serve. 世人問：「有多少人為你做工？」但主問：「你為多少人做工？」我在肯亞的一次大會上服侍時，一位非洲信徒與我分享了他們的一句諺語：「首領是眾人的僕人。」我們需要樂於服事的領袖和樂於領導的僕人，這是多麼真實啊！ G·K·切斯特頓說過，真正偉大的人是讓別人感到偉大的人，耶穌教導門徒服事他們，就是為了成就這樣的偉業。
However, it is not enough just to know this truth; we must put it into practice. James 1:22–27 makes it clear that the blessing comes in the doing of the Word, not the hearing. Wuest translates the last phrase in James 1:25, “This man shall be prospered spiritually in his doing.” Even studying this section in John’s gospel can stir us emotionally or enlighten us intellectually, but it cannot bless us spiritually until we do what Jesus told us to do. This is the only way to lasting happiness. 然而，僅僅知道這個真理是不夠的；我們必須付諸實踐。雅各書1:22-27清楚地表明，祝福來自於遵行神的話語，而不是聽道。韋斯特將雅各書1:25的最後一句話翻譯為：「這人必因所行的，靈裡興盛。」 即使研讀約翰福音的這部分，也能在情感上感動我們，或在理智上啟迪我們，但除非我們遵行耶穌的吩咐，否則它無法在靈性上祝福我們。這是通往持久幸福的唯一途徑。務必以正確的順序學習這些教訓：謙卑、聖潔、幸福。順服天父，保持生命潔淨，並服事他人。這是神賜給我們真正屬靈喜樂的秘訣。
Be sure to keep these lessons in their proper sequence: humbleness, holiness, happiness. Submit to the Father, keep your life clean, and serve others. This is God’s formula for true spiritual joy. 務必以正確的順序學習這些功課：謙卑、聖潔、喜樂。順服天父，保持生命潔淨，並服事他人。這是神所賜的真正屬靈喜樂的秘訣。
Hypocrisy: Jesus and Judas (13:18–35) 虛偽：耶穌與猶大（13:18-35） A dark shadow now fell across the scene as Jesus dealt with Judas, the traitor. It is important to note that Judas was not a true believer; he was a hypocrite. He had never believed in Jesus (John 6:64–71), he had not been bathed all over (John 13:10–11), and he had not been among the chosen ones whom the Father gave to the Son (John 13:18; 17:12). How close a person can come to salvation and yet be lost forever! Judas was even the treasurer of the group (John 12:6) and was certainly held in high regard by his fellow disciples. 當耶穌對付叛徒猶大時，一片陰影籠罩了整個場景。值得注意的是，猶大並非真正的信徒；他是個虛偽的人。他從未相信耶穌（約翰福音 6:64-71），他沒有受過全身的洗禮（約翰福音 13:10-11），他也不屬於天父賜給兒子的選民（約翰福音 13:18；17:12）。一個人多麼接近得救，卻永遠失喪！猶大甚至是小組的司庫（約翰福音 12:6），他倍受其他門徒對他敬重有加。
At that hour, Jesus had two great concerns: to fulfill the Word of God (John 13:18–30) and to magnify the glory of God (John 13:31–35). 那時，耶穌有兩大關切：一是要應驗上帝的話（約翰福音 13:18-30），二是要彰顯祂的榮耀（約翰福音13:31-35）。
The Scripture Jesus quoted was Psalm 41:9—“Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.” When David wrote the psalm, he was probably refer ring to his counselor Ahithophel, who turned traitor and joined Absalom’s rebellion (see 2 Sam. 15—17). It is significant that both Judas and Ahithophel commit ted suicide by hanging themselves (2 Sam. 17:23; Matt. 27:3–10; Acts 1:18). However, Judas did not commit suicide in order to fulfill biblical prophecy, for that would make God the author of his sin. Judas was responsible for his own decisions, and those decisions fulfilled God’s Word. 耶穌引用的經文是詩篇41:9－「我知己的朋友，我所倚靠的，吃過我飯的，他用腳踢我。」大衛寫這首詩篇時，很可能是指他的謀士亞希多弗，後來亞希多弗叛變，加入了押沙龍的叛亂（見撒母耳記下15-17章）。值得注意的是，猶大和亞希多弗都上吊自殺（撒母耳記下17:23；太27:3-10；使徒行傳1:18）。然而，猶大自殺並不是為了應驗聖經的預言，因為那樣就意味著神是他犯罪的始作俑者。猶大要為自己的決定負責，而這些決定應驗了神的話。
Jesus was concerned that Judas’s treachery would not weaken His disciples’ faith. This is why He related it to the Word of God: when the disciples saw all of this fulfilled, it would make their faith stronger (see John 8:28). Judas had been disloyal, but He expected them to be loyal to Him and His cause. After all, He was God the Son sent by God the Father. They were Christ’s chosen representatives; to receive them would be the same as receiving the Father and the Son. What a privilege, to be ambassadors of the King! 耶穌擔心猶大的背叛不會削弱門徒的信心。因此，祂將猶大的背叛與神的話語連結起來：當門徒看到這一切應驗時，他們的信心就會更加堅定（參考約翰福音8:28）。猶大曾經不忠，但祂期望他們忠於祂和祂的事業。畢竟，祂是父神差遣的兒子。他們是基督揀選的代表；接待他們就如同接待父神和子神。成為君王的使者，是多麼大的榮幸啊！
The remarkable thing is that the others at the table with Jesus did not know that Judas was an unbeliever and a traitor. Up to the very hour of his treachery, Judas was protected by the Savior whom he betrayed. Had Jesus openly revealed what He knew about Judas, it is likely that the men would have turned on him. Remember what Peter did to Malchus when soldiers came to take Jesus ! 值得注意的是，與耶穌同桌的其他人並不知道猶大是個不信者和叛徒。直到猶大背叛的那一刻，他一直受到他所背叛的救主的保護。如果耶穌公開透露祂所知道的關於猶大的事，這些人很可能會背叛他。記得當士兵來捉拿耶穌時彼得是如何對待馬勒古的！
From the very beginning, Jesus knew what Judas would do (John 6:64), but He did not compel him to do it. Judas was exposed to the same spiritual privileges as the other disciples, yet they did him no good. The same sun that melts the ice only hardens the clay. In spite of all that our Lord said about money, and all of His warning about covetousness, Judas continued to be a thief and steal from the treasury. In spite of all our Lord’s warning about unbelief, Judas persisted in his rejection. Jesus even washed Judas’s feet! Yet his hard heart did not yield. 從一開始，耶穌就知道猶大要做什麼（約翰福音 6:64），但他並沒有強迫他這樣做。猶大和其他門徒一樣，享有同樣的屬靈特權，然而這些特權對他沒有任何好處。陽光能融化冰塊，卻能使泥土變硬。儘管我們的主說了所有關於金錢的事，並警告他們不要貪婪，猶大仍然繼續做賊，偷竊金庫。儘管我們的主警告他們不要不信，猶大仍然堅持拒絕。耶穌甚至洗了猶大的腳！然而，他剛硬的心腸並沒有屈服。
Jesus had spoken before about a traitor (John 6:70), but the disciples did not take it to heart. Now when He spoke openly about it at the table, His disciples were perplexed. 耶穌以前說過叛徒（約翰福音 6:70），但門徒們並沒有放在心上。現在，當他在餐桌上公開談論這件事時，他的門徒感到困惑。
Peter signaled to John, who was the closest to Jesus at the table, and asked him to find out who the traitor was. The Lord’s reply to John was certainly not heard by all the men; in fact, they were carrying on discus sions among themselves about who the traitor might be (Luke 22:23). When Jesus gave the bread to Judas, it was interpreted as an act of love and honor. In fact, Judas was seated at the place of honor, so our Lord’s actions were seen in that light. He was bestowing a spe cial honor on Judas. No wonder, after Judas left the room, the disciples got into an argument over who was the greatest (Luke 22:24–30). 彼得向餐桌上離耶穌最近的約翰示意，請他找出叛徒是誰。當然，並不是所有人都聽到了主對約翰的回答；事實上，他們正在互相討論誰是叛徒（路加福音22:23）。當耶穌把餅遞給猶大時，這被解讀為一種愛和尊敬的舉動。事實上，猶大坐在首位，所以我們主的舉動也被解讀為一種尊敬。他給予猶大特殊的尊敬。難怪猶大離開房間後，門徒們就誰為大發生了爭論（路加福音22:24-30）。
John was no doubt stunned by this revelation, but before he could say or do anything, Jesus had sent Judas on his way. Even though Satan had entered Judas, it was Jesus who was in charge. He lived on the timetable given to Him by the Father, and He wanted to fulfill what was written in the Word. Since Judas was the treasurer, it was logical for the disciples to conclude that he had been sent on a special mission by the Lord. Judas had hypocritically expressed an interest in the poor (John 12:4–6), so perhaps he was on an errand of mercy to help the poor. 約翰無疑被這啟示驚呆了，但他還來不及開口說話或採取行動，耶穌就打發猶大走了。雖然撒旦已經進入了猶大的心，但掌控一切的卻是耶穌。祂按照天父所賜的時間表生活，並且渴望成就聖經裡所記載的一切。既然猶大是司庫，門徒自然而然地認為他是受主差遣去執行一項特殊使命。猶大曾虛偽地表示關心窮人（約翰福音12:4-6），所以他或許是來執行一項憐憫的差事，幫助窮人。
Keep in mind that Judas knew what he was doing and that he did it deliberately. He had already met with the Jewish religious leaders and agreed to lead them to Jesus in such a way that there would not be any public disturbance (Luke 21:37—22:6). He heard Jesus say, “Woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born” (Matt. 26:24). Yet, he persisted in his unbe lief and treachery. 請記住，猶大知道自己在做什麼，而且他是故意這樣做的。他已經與猶太宗教領袖會面，並同意以不引起公眾騷亂的方式帶領他們去見耶穌（路加福音21:37-22:6）。他聽到耶穌說：「賣人子的人有禍了！那人不生在世上倒好」（太 26:24）。然而，他堅持不信，背叛耶穌。
John’s little phrase “and it was night” carries a tremendous impact when you remember that light and darkness are important spiritual images in his gospel. Jesus is the Light of the World (John 8:12), but Judas rejected Jesus and went out into darkness, and for Judas, it is still night! Those who do evil hate the light (John 3:18–21). Our Lord’s warning in John 12:25–26 went unheeded by Judas—and it goes unheeded by lost sinners today, people who will go where Judas went unless they repent and trust the Savior. 如果你記得光明和黑暗是約翰福音中重要的精神意象，那麼約翰的簡短短語「天是黑夜」具有巨大的衝擊力。耶穌是世界的光（約翰福音 8:12），但猶大拒絕了耶穌，走進了黑暗中，對猶大來說，現在還是黑夜！作惡的人恨光（約翰福音 3:18-21）。猶大沒有理會我們主在約翰福音 12:25-26 的警告－今天迷失的罪人也沒有理會，除非他們悔改並信靠救主，否則他們將步猶大後塵。
The instant Judas was gone, the atmosphere was cleared, and Jesus began to instruct His disciples and prepare them for His crucifixion and His ultimate return to heaven. It was after Judas’s departure that He instituted the Lord’s Supper, something that Judas as an unbeliever certainly could not share. Judas was out in the night, controlled by the prince of darkness, Satan, but Jesus was in the light, sharing love and truth with His beloved disciples. What a contrast! 猶大一走，氣氛立刻變得寧靜，耶穌開始教導門徒，預備他們迎接祂的受難和最終的回歸。猶大離開後，祂設立了聖餐，這是非信徒猶大當然無法分享的。猶大在黑暗中，被黑暗之王撒但控制，耶穌卻在光明中，與祂心愛的門徒分享愛與真理。這是多麼鮮明的對比啊！
The theme now changes to the glory of God (John 13:31–35). From the human perspective, the death of Christ was a dastardly deed involving unspeakable suf fering and humiliation, but from the divine perspective it was the revelation of the glory of God. “The hour is come that the Son of man should be glorified” (John 12:23). Twelve times in this gospel, the title “Son of man” appears, and this one in John 12:31 is the final instance. Daniel 7:13 identifies this title as messianic, and Jesus sometimes used it this way (Matt. 26:64). 主題現在轉向了神的榮耀（約翰福音13:31-35）。從人的角度來看，基督的死是卑鄙的行為，充滿了難以言喻的苦難和羞辱；但從神的角度來看，這是神榮耀的啟示。 「人子得榮耀的時候到了」（約12:23）。在這本福音書中，「人子」這個稱呼出現了十二次，而約翰福音12:31中的這次是最後一次。但以理書7:13將這個稱號認定為彌賽亞，耶穌有時也這樣使用（太26:64）。
What did it mean for Jesus to glorify the Father? He tells us in His prayer, “I have glorified thee on the earth; I have finished the work which thou gavest me to do” (John 17:4). This is the way all of us glorify God, by faithfully doing what He calls us to do. In our Lord’s case, the Father’s will was that the Son die for lost sinners, be raised from the dead, and then ascend to heaven. The Son glorified the Father and the Father glorified the Son (John 17:1, 5). 耶穌榮耀父意味著什麼？祂在禱告中告訴我們：「我在地上已經榮耀你，你所託付我的事，我已經成全了」（約翰福音17:4）。我們都以這種方式榮耀上帝：忠心地履行祂的使命。就我們主而言，父的旨意是兒子為迷失的罪人而死，從死裡復活，然後升天。兒子榮耀了父，父也榮耀了兒子（約17:1, 5）。
There would come a time when the Son would be glorified in these disciples (John 17:10), but they could not follow Him at that time. Peter boasted that he would follow the Lord even to death (Luke 22:33), but unfortunately ended up denying Him three times. 將來有一天，兒子會在這些門徒身上得到榮耀（約翰福音17:10），但那時他們無法跟隨祂。彼得誇口說他至死也要跟隨主（路22:33），但不幸的是，他最後三次不認主。
Jesus had said to the Jews on two occasions that they would seek Him but not be able to find Him or follow Him (John 7:33–36; 8:21–24). Note that He did not tell His disciples that they would not be able to find Him, but He did say that to the unbelieving Jews. One day the believing disciples would go to be with Him (John 14:1–3), and they would also see Him after His resurrection. But during this time of His suffering and death, it was important that they not try to follow Him. 耶穌曾兩次對猶太人說，他們會尋找祂，卻找不到祂，也無法跟隨祂（約翰福音7:33-36；8:21-24）。請注意，祂並沒有告訴門徒他們找不到祂，而是對那些不信的猶太人說了這句話。有一天，信主的門徒會去與祂同在（約14:1-3），祂復活後他們也會見到祂。但在祂受難和死亡的這段時間裡，重要的是他們不要試圖跟隨祂。
I have heard eloquent sermons about the sin of Peter who “followed afar off” (Luke 22:54), and the emphasis was that he should have followed nearer. The simple fact is that he should not have followed at all! The statement in John 13:33 is proof enough, and when you add Matthew 26:31 (quoted from Zech. 13:7) and our Lord’s words in John 18:8, the evidence is conclusive. Because Peter disregarded this warning, he got into trouble. 我聽過一些關於彼得「遠遠地跟隨」（路加福音22:54）之罪的雄辯佈道，強調他應該跟近一點。但事實很簡單，他根本不該跟隨！約翰福音13:33的陳述足以證明這一點，再加上馬太福音26:31（引自撒迦利亞書13:7）和主在約翰福音18:8中的話，證據確鑿。彼得無視這個警告，結果惹上了麻煩。
The disciples’ responsibility was to love one another just as Christ had loved them. They would certainly need this love in the hours to follow, when their Master would be taken from them and their brave spokesman, Peter, would fail Him and them. In fact, all of them would fail, and the only thing that would bring them together would be their love for Christ and for each other. 門徒的責任是彼此相愛，就像基督愛他們一樣。在接下來的日子裡，當他們的夫子被帶走，他們勇敢的代言人彼得辜負了主和他們時，他們當然需要這種愛。事實上，他們都會辜負主，而唯一能讓他們走在一起的，就是他們對基督的愛和對彼此的愛。
The word love is used only twelve times in John 1— 12, but in John 13—21 it is used forty-four times! It is a key word in Christ’s farewell sermon to His disciples, as well as a burden in His high priestly prayer (John 17:26). The word new does not mean “new in time,” because love has been important to God’s people even from Old Testament times (see Lev. 19:18). It means “new in experience, fresh.” It is the opposite of “worn out.” Love would take on a new meaning and power because of the death of Christ on the cross (John 15:13). With the coming of the Holy Spirit, love would have a new power in their lives. 「愛」這個字在約翰福音1-12章只用了12次，但在約翰福音13-21章卻用了44次！它是基督對門徒告別講道中的關鍵詞，也是祂作為大祭司禱告中的一個負擔（約翰福音17:26）。 「新」這個字並不意味著“時間上的新”，因為愛對上帝的子民來說甚至從舊約時代就很重要（參考利未記19:18）。它的意思是「經驗上的新，新鮮的」。它與“磨損”相反。因為基督在十字架上的死，愛被賦予了新的意義和力量（約翰福音15:13）。隨著聖靈的降臨，愛在他們的生命中煥發了新的力量。
This section begins and ends with love: Jesus’ love for His own (John 13:1) and the disciples’ love for one another. It is love that is the true evidence that we belong to Jesus Christ. The church leader Tertullian (AD 155–220) quoted the pagans as saying of the Christians, “See how they love one another?” And how do we evidence that love? By doing what Jesus did: lay ing down our lives for the brethren (1 John 3:16). And the way to start is by getting down and washing one another’s feet in sacrificial service. 本節以愛開始和結束：耶穌對屬祂之人的愛（約翰福音13:1）以及門徒彼此相愛。愛才是我們屬於耶穌基督的真正證據。教會領袖特土良（公元155-220年）曾引用異教徒對基督徒的評價：「看看他們彼此相愛的樣子吧？」我們如何展現這份愛呢？就是效法耶穌：為弟兄捨命（約翰一書3:16）。而愛的起點，就是俯伏在地，彼此洗腳，獻上祭物。
